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EXPECTATIONS

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@disobeythetyrant
Who is your most inspiring disobedient soul and why?
The rich man… is always sold to the institution which makes him rich.
Henry David Thoreau, “Civil Disobedience” (via diana-dxd)
"The Body"
From engaging with ideas of Rustin and Thoreau, I have much to say on this... soon.
Thoreau
As for adopting the ways which the State has provided for remedying the evil, I know not of such ways. They take too much time, and a man's life will be gone. I have other affairs to attend to. I came into this world, not chiefly to make this a good place to live in, but to live in it, be it good or bad. A man has not everything to do, but something; and because he cannot do everything, it is not necessary that he should do something wrong.
Henry David Thoreau, on state reform and life in general, from his essay on "Civil Disobedience"
My Introduction to Bayard Rustin
I'm really appreciative that I was able to learn of Civil Rights activist Bayard Rustin in class. He was the man who organized the 1963 March on Washington where Martin Luther King Jr. delivered his "I Have A Dream" speech. I can't believe I've never even heard of him prior. Wait... Yes, I can believe that. So many figures are left out in dominant perspectives of history, so it excites me to learn of someone who's pushed to the background of focal figures.
As a black gay man in the 1960s, I am in awe of the courage he had to express his sexuality freely as he did (which he later did, though, keep private in order to push rather then hinder MLK's cause whilst being his advisor). Like Gandhi, he promoted nonviolence. He said, "We need angelic troublemakers." He would stand up for what he believed to be right, to the point of breaking the law. He even resisted the draft, writing the U.S. Draft Board a letter stating that he could not bring himself to participate, an action which was followed by a three-year prison sentence for such.
Rustin's rejection of the war reminds me of American transcendentalist Henry David Thoreau's writing on civil disobedience for the mid-nineteenth century. What Thoreau says, I feel, runs parallel in some respect to the perspective of Rustin: "The only obligation which I have a right to assume is to do at any time what I think right... A common and natural result of an undue respect for law is, that you may see a file of soldiers, colonel, captain, corporal, privates, powder-monkeys, and all, marching in admirable order over hill and dale to the wars, against their wills, ay, against their common sense and consciences, which makes it very steep marching indeed, and produces a palpitation of the heart. They have no doubt that it is a damnable business in which they are concerned; they are all peaceably inclined. Now, what are they? Men at all?" Bayard, indeed, disobeyed laws to do what he felt right. This makes me interested in the U.S. war draft of contemporary times... I look forward to researching the topic.
Bayard Rustin (photo via newsone.com)
This synopsis of the film, Brother Outsider: The Life of Bayard Rustin, gives a brief bio of Bayard Rustin:
During his 60-year career as an activist, organizer and "troublemaker," Bayard Rustin formulated many of the strategies that propelled the American civil rights movement. His passionate belief in Gandhi's philosophy of nonviolence drew Martin Luther King Jr. and other leaders to him in the 1940's and 50's; his practice of those beliefs drew the attention of the FBI and police. In 1963, Rustin brought his unique skills to the crowning glory of his civil rights career: his work organizing the March on Washington, the biggest protest America had ever seen. But his open homosexuality forced him to remain in the background, marking him again and again as a "brother outsider."
Dialogues of many issues are necessary. I ask myself, what is unspoken of that should be?
"Change of Heart"
I was reminded of Electronic Civil Disobedience when reading about the influence which Gandhi had...
Gandhi's goal was for the oppressor to acquire a "change of heart." This was not quite achieved, as the oppressors would give in due to pressure by those other than their own conscious, be it superiors or the public. The "change of heart" was manifest in that of the people. By going to prison due to acts of civil disobedience, Gandhi gained empathy and created awareness on injustices within law. The public pressure then influenced the oppressive opponents to negotiate with Gandhi on civil law. Similarly, participating in forms of Electronic Civil Disobedience (such as the "virtual sit-in" of the Electronic Disturbance Theatre) has an indirect influence on the oppressive institution being disturbed. Yes, it is direct in that it directly reloads the website of the targeted server, but I think that its influence is seen through its symbolic efficacy which is mainly felt by the public (the audience and/or performing participants). It does not need the targeted institution to have a "change of heart" in order to be successful, but rather the influence can spread and gain strength in the form of a network of (possibly global) people who are compelled by the expressed political ideology.
Mahatma Gandhi
It was refreshing to read the text of journalist Mark Shepard's lecture on Gandhi and nonviolent action from the 1990 Annual Gandhi Lecture at the University of Virginia, because it eradicates the notion of Gandhi as passive, as is easy to come across through his common depiction as a small man draped in a cloth.
Shepard says, "Gandhi's nonviolent action was not an evasive strategy nor a defensive one. Gandhi was always on the offensive. He believed in confronting his opponents aggressively, in such a way that they could not avoid dealing with him." The key term is action, I believe. To be passive was what Gandhi called the coward's way: accepting wrong or running away from it. He participated in neither.
Gandhi's method of nonviolent action called Satyagraha (a full translation being "the force that is generated through adherence to Truth") as a combination of civil disobedience and noncooperation. This entails going to prison for breaking unjust laws, and forming strikes, boycotts, tax refusals. The power relations inherent in oppressive colonialism becomes off-kilter when the colonized fearlessly and willingly fight against the government's unjust infrastructure. Although it may be hard to grasp "for those used to seeing power in the barrel of a gun," the colonizers with their guns become powerless when no one cooperates via obedience. This relates the to philosophy of Etienne de La Boetie and his thoughts on tyrannical power. La Boetie wrote that the tyrant has no power if the people do not obey him. Gandhi similarly reveals the lack of power that the tyrant (in this case, the colonizer) has when the people do not obey his injustices and no longer fear the punishments of such (including imprisonment and/or death).
I was interested to learn of the main feature of Gandhi's Satyagraha that often differentiates it from other forms of nonviolent action; the struggle was for both sides (the oppressed and the oppressors) and was to be successful as a method when "both sides won." This makes me so grateful that someone with such ideas of love for all humanity had the courage to let them be known. It is surely what I believe, but I can't say that I'd have ever taken all the actions which Gandhi did. He is a man who really did something to fight for justice. As he has famously been quoted, "Be the change you want to see in the world." He inspires myself to take more actions than I would previously have. Thank Gandhi!
“Earth provides enough to satisfy every man’s need, but not every man’s greed.”
Gandhi (via the-vainglory)
January 2012.
Gandhi Sculpture
Obviously there is no need of fighting to overcome [a] single tyrant, for he is automatically defeated if the country refuses consent to its own enslavement: it is not necessary to deprive him of anything, but simply to give him nothing.
Etienne de La Boetie, Discourse on Voluntary Servitude, 1548
Translated many times over and still a powerful essay 450 years later.
"How does ________ have power over you except through you?"
In 1548, Etienne de La Boetie asked the above question in his essay, "Discourse on Voluntary Servitude," though with the blank space occupied by "he," the tyrant. Why I wrote it out as such is because I feel this question can be asked of a number of things to which people voluntarily give power to.
The young scholar (he was only 18!) reveals the emergence of a protoliberalism in France. He writes of the absurdity of the facts. Of tyrannical rule, he asks how it is that one man may deprive the commonwealth, which is comprised of hundreds of thousands and even more, of their liberty. It seems non-sensical, yet in many places there exist a mass of people who obey a tyrant. In lecture, this was related to Americans and our being "okay" with having many liberties and equalities deprived by our government. For the most part, Americans are cowardly and/or ignorant. (Did I just say that?! Yes.) I think that when oppressed groups fight for equality, small steps are taken toward eliminating injustices within our nation's infrastructure (economically, racially, sexually, etc.), but the BIG step of revolution will not come without the uniting of all classes, races, sexes, and so on. This, though, is extremely difficult, for why would those on the more privileged end want to relinquish their privilege at the uncertain outcome of "liberty for all?" (Sound eerily familiar? Something to think about...)
In La Boetie's framework of thought, liberty is a right to which men can have but do not as the majority voluntarily chooses otherwise. "It is the stupid and cowardly who are neither able to endure hardship nor to vindicate their rights; they stop at merely longing for them, and lose through timidity the valor roused by the effort to claim their rights, although the desire to enjoy them still remains as part of their nature." He goes on, "Liberty is the only joy upon which men do not seem to insist; for surely if they really wanted it they would receive it. Apparently they refuse this wonderful privilege because it is so easily acquired." Not simply stupidity nor cowardice are obstacles, but unwillingness to step out of a comfort zone. Comfort is key. Most people like to stay where they are, stay how they are, and stay why they are. That sentence makes no sense whatsoever and yet it makes all the sense in the world... Do you agree? Yes, there are the world travelers, cultural explorers, risk takers, but they are not a part of the majority (and at least the mind's of the majority must be altered for any major changes can come about). Most people fear change and find comfort in what they know. But what is it that people know? We all know what we were raised up with, what our history is, what our daily lives consist of... but this knowledge is founded upon one's particular perspective, which is but one among others. For revolutionary change and thus liberation, consciousness must be expanded in that people become aware of the social inequalities of our country, because most people are not. To start, consciousness must be expanded so that people understand that many perspectives exist besides their own and that each is contextual/positional. To clarify, when I mention context, I mean the circumstances which engender a particular perspective; how dare anyone who says they are thinking contextually of globalism's with ideas like, "Despite the horrible conditions, the workers are getting paid better than others in their area.") The larger picture of worldwide freedom of individuals must always be wrestled with.
It is extremely trying to imagine a new way of life, of course. But one ought to try, to imagine being free and equal. One cannot jump out of the paradigm of thought which is familiar, but with education and learning the experiences of others, one can begin to stretch it, expand it, open it up, and with such, let in new ideas of love and liberty.
Your oppressor has but two eyes, two hands, one body, and has nothing that the least of your infinite number of citizens does not have - except the advantage you give him, which is the power to destroy you. Where did he get those eyes which spy on you, if you did not give him them? Would he have all those hands to strike you with, if he did not get them from you? Those feet which trample upon your cities, where did he get them if they are not your own? What power has he over you, if it is not power you give him?
Etienne de La Boetie, Discourse on Voluntary Servitude, 1548